and take care of them Vnto which end they are not sent to be lesse honourable than the people but that they should be obeied and honoured of them and yet in these rulers the end is Whervnto Howbeit if we haue regard wherfore these things be doon we will alwaies acknowledge that there is a more excellent end And by this distinction are dissolued the instances now alledged touching celestiall bodies the angels shepherds For these things though they be more woorthie than the end Whervnto yet not more woorthie than the end Wherefore For the shepherd is more woorthie than the shéepe but yet not woorthier than his owne selfe or than his lord if he be a hired seruant or than his familie or citie For he lookes to the shéepe either for his owne sake or else for his lord familie or cities sake In like maner doo the angels and celestiall bodies For they minister vnto vs not for our sake but partlie to please God and partlie to exercise their owne perfection But the worke when it is referred to the actions which went before and hath no further respect is the end Wherefore Whervpon the actions which went before are as Aristotle saith more vnwoorthie than it but if afterward a further end be regarded to wit the vse of the worke the same shal be more woorthie than the worke as we said before touching the habitation of an house when it is referred to the dwelling And the reason is bicause the dwelling is then the end Wherefore and the house the end Wherevnto 9 Also the holie scriptures doo decrée and appoint that there is a certaine principall end That the holie scriptures decree of a principall end wherevnto men direct all their actions wherevpon Salomon at the end of Ecclesiastes when he had in manie words treated first of ends according to the common sort of mens opinions speaking of the feare of God which in the Hebrue phrase signifieth true and sound godlines added And this toucheth all men Eccl. 12 13. bicause men are herevnto ordeined and made that they should worship and honor God And Dauid One thing haue I desired of the Lord Psal 27 4. this will I seeke for that I may dwel in the house of God And Christ saith This is life eternall Iohn 17 3. that they knowe thee to be the onlie verie God whom thou hast sent Iesus Christ But that séemes to be repugnant which Salomon said Eccles 1 2. All is most vaine and but plaine vanitie But this is not in respect it is the appointed end but bicause that men either knowe not the same or else refuse it and séeke for the chéef good else where Wherfore their desires haue an infinite scope neither doo they at anie time rest The vngodlie walke their circuit vers 9. Psal 12. And this is the difference betwéene vs and the Philosophers that they set foorth their end as it should be attained by their owne proper strength and industrie but we decree out of the holie scriptures that the chéefest good cannot be obteined vnlesse wée be holpen by the spirit and grace of Christ 10 Againe it is doubted when Aristotle saith bicause there be manie arts actions and knowledges there be manie ends also whether the proposition may be turned both waies If where there be many ends manie things be also referred vnto them namelie that wheresoeuer there shall be manie ends there be manie things also referred vnto the same ends We answere to the question that this is not of necessitie bicause nature hath oftentimes ordeined manie ends of one and the selfe same thing For example sake the toong is not onelie directed vnto spéech but vnto the relish of tasts also the téeth doo chawe and grind the meat and doo helpe the spéech And by the force of Logicke we not onelie confirme true things but we also confute false Wherefore since there be manie faculties and arts we will grant that there be manie ends and yet by the number of ends the number of things can not bée gathered Likewise we doubt Whether the end of physicke be health and of warfare victorie c. bicause Aristotle saith that the end of physicke is health of the art of war is victorie c. Against which opinion he him selfe writeth in the first booke of his Topicks the 2. chapter and Quintilian in his 2. booke and 12. chapter séeing the end of physicke is not health but to applie all things and to omit none of those things which may further vnto health And if that the sicke man either by the intemperance of his diet or by too much weaknes of nature or by the fierce and intollerable violence of his disease be not healed the physician swarueth not from the end of his art The like is to be said of an orator whose end is to speake all things which may serue to persuade to omit nothing that belongeth thervnto wherfore though he shall not be able to persuade yet if he haue a regard thervnto he doth not straie from his end The same may we saie of the gouernour of a house and of a chéefe captaine Howbeit in dissoluing of this question we are not to take anie great paine For Aristotle in bringing of examples sheweth the matter after somwhat a grosse maner and was not very carefull that examples should alwaies agrée in all points but alledged them as they are vsed of the common people Moreouer although that to heale to persuade and to ouercome doo not alwaies followe the actions of physicians rhetoritians and souldiers yet can it not be denied of anie man but that these faculties haue respect vnto these things indeuor as much as they can to attaine vnto them Lastlie bicause we are in hand with ends How a worke can be the end of an action when it is after the action there is a doubt how anie worke is the end of an action or of an art For if the thing be considered which is made by the artificer the same is the effect therfore not the cause For it behooueth that the cause be before the effect and nothing can be before it self Here doo some answere that the thing made is the end not in respect it is extant and now perfect but in that it was first comprehended in the artificers mind And a thing may be before it selfe in a sundrie respect for it is first pondered in the mind of the artificer before it be in act But I staie not my selfe with this answere for that same knowne forme which is conuersant in the mind of the artificer hath a respect of him that is the efficient thereof for as an obiect it mooueth his mind Besides this it is not the artificers desire to haue such a forme as he hath conceiued in his mind but would haue it to be expressed in the thing and directeth it therevnto as to the end Wherefore the outward thing
hath abundance and who is replenished with infinite store of the goods of this world we are otherwise persuaded by the voice of God Psal 32 12. For it is added Blessed is the people whose God is the Lord. Here an act is shewed not a power Psal 112 1. Blessed is the man that feareth the Lord Psal 119 1. blessed is the man that walketh in the lawe of the Lord. Further that euen the good habits of the mind may be somtime idle and vnprofitable hereby it is euident That good habits may be vnprofitable 2. Cor. 6 1. 1. Tim. 4 14 that Paule warneth vs to take héed that we receiue not the grace of God in vaine And Paule aduiseth Timothie To stir vp the gifts of God which were in him by laieng on of hands by authoritie of the eldership Séeing then the gifts of the spirit which are more excellent than morall vertues are referred vnto action that others may be holpen and instructed otherwise we should not become the better for them this must be iudged much truer and more certeine as touching humane vertues Where it is said of Aristotle that Calamities and miseries doo let that men cannot be counted happie if this should be considered by it selfe Whether calamities doo hinder men from happines as it is said without anie distinction it agréeth not with the holie scriptures For they which suffer for Christ are in great penurie and are troubled with gréeuous punishments yet doo they enioie that blessednes which in this life is possible to be atteined vnto Psal 32 1. bicause their sinnes are not imputed vnto them and their soule and bodie are then excéedinglie renewed toward the attainment of eternall life Howbeit séeing the felicitie of this life is not yet full but begun therefore we will grant it that the saints which be so afflicted are not in perfect and absolute blessednes séeing they looke shortlie to haue the same wherein they shall féele none of these miseries For the oracles of God saie Esaie 25 8. Apoc. 21 4. God shall wipe awaie all teares from the eies of his saints neither shall there be mourning nor lamentation anie more for these former things are parted awaie Wherfore we saie with Aristotle that betwéene perfect and full felicitie and miseries and calamities there is no agréement which neuertheles disagréeth not with that felicitie which we haue here begun And Paule sawe the displeasures of this life to be so repugnant vnto perfect blessednes and that they could not abide togither as he said vnto the Corinthians If the dead rise not againe 1. Cor. 15 ver 13 19 we are more vnhappie than all men And if that Christ pronounced them blessed which mourne and which suffer persecution for his name Matth. 5 4. vers 4 10. that must not so be vnderstood as though we should be blessed bicause we wéepe and sigh and suffer persecution but bicause we wait for better things hereafter and are saued by hope Neither doo I denie but that in the middest of the troubles of the flesh God will giue maruellous comforts to them that be his which I persuade my selfe passeth all the delights of ciuill happines Yet commeth it not to passe thereby that perfect felicitie is ioined with these calamities After this maner did Paule comfort the soldiers of Christ Rom. 8 18. The things saith he which we suffer in this life are not equall and of like value with those things which at length shall be reuealed in vs when we reigne together with Christ But Aristotle was constreined to iudge as he said bicause he was ignorant of the blessednes to come and sawe that the ciuill happines which he treated of was obscured and diminished by aduersities and afflictions And vnto him were vnknowne those heauenlie comforts which God aboue the power of nature bringeth to the confessors of the truth euen in the verie torments Wherefore if as touching this matter the Stoiks séeme somewhat to disagrée from vs this they did vnaduisedlie séeing they also knew nothing of the life to come neither had they euer triall of the consolations of God in the midst of miseries and death Of the causes of Felicitie 27 Now that we haue largelie inough disputed as touching the nature of felicitie we will inquire of the cause therof Aristotle reckoneth vp fiue causes which may be gathered into two for either they be inward or outward They are reckoned inward bicause discipline custome and exercise doo procéed from vs. But the outward causes are thought to be God and fortune The difference betweene custome and exercise Betwéene custome and exercise this is the difference that custome is referred vnto vertues which are bred by often and continuall actions But exercises and labours are to be applied to a sure obteining and kéeping of riches honour and health in which things manie as it hath bin said haue placed felicitie And first as touching discipline it belongeth vnto them which haue thought that vertues are learned by applieng of doctrines Wherefore if there be néed of discipline it must be learned if of custome we must not desist from honest actions if it be ascribed to exercise there must of necessitie be no labour spared if it be expected of God he must be praied vnto but if of fortune since we are able to doo nothing concerning it all must wholie bée committed vnto the same The Stoiks and especiallie Epictetus distinguish all things which are found either to be in vs or not to be within vs. By those things that are in vs they vnderstand the things which we can rule by our counsell and obteine by our strength and those things that are said to be not within vs are the same that we haue not in our power as nobilitie health and riches Whether God be the cause of felicitie Aristotle in his first booke of his Ethiks speaketh verie ambiguouslie Whether felicitie be of God bringeth a conditionall proposition but absolues not the argument If anie gift saith he be of God felicitie shall be giuen of him And he sheweth a reason of the conclusion bicause the same hath the chéefest place among all humane things But to the making vp of the argument there may be added a double minor proposition that the felicitie of the godlie and ours is all one But manie things are giuen vnto men by God therefore must felicitie be expected from him And that manie things are giuen vnto men by God we doubt nothing at all who doo also extoll his prouidence in euerie thing and since from him as from the chéefe good and fountaine of goodnes is deriued whatsoeuer is good we doo not once imagine that this doth flowe without his pleasure will and election The opinion of the Peripatetiks as touching prouidence But there bée some and those indéed Peripatetiks which doo déeme far otherwise of the prouidence of God for they thinke that his prouidence
Neither is there anie doubt but the fiue cities were destroied with fire by the ministerie of angels But otherwhiles angels doo serue God in the defending of men For an angell set himselfe betwéene the camps of the Aegyptians and Israelites Exo. 14 19. in the same verie night when the Israelites should passe through the red sea Gen. 19 16. Lot also was preserued Acts. 12 ◠Matth. 4 1. and Peter brought out of prison by the diligence of angels And angels were present with Christ when he was tempted by the diuell in the wildernesse Moreouer Dan. 12 1. they defend kingdoms and prouinces as it is written in Daniel And it is declared that by the hands of them the spirit of Lazarus was brought to the bosome of Abraham And in the psalme it is soong Luk. 16 18. Psal 19 11. He hath giuen his angels charge of thee and they shall keepe thee in all thy waies Also they were séene stand for the defense of Elizaeus against his enimies 2. King 6 17 as the holie historie reporteth and testifieth Furthermore God vseth them for instructing of men Dan. 10 5. Zach. 1 14. Matth. 1 20. as we read in Daniel and Zacharie Marie was instructed by Gabriel that she should bring foorth the fruit of saluation So was Ioseph Matth. 2 13 concerning the taking of his wife vnto him from whom he was determined to depart and so was he likewise as touching his flight into Aegypt Luk. 1 26. and returning againe What shall I saie more They be messengers of God for to reueale his will Heb. 1 14. 34 Yea and the ministers of the church be called angels Apoc. 2 1. and are represented by them for they aduance the holie word of God amongst men Ezec. 10 1. Wherfore Ezechiel sawe an engin wherein Cherubims were carried whereby as the wise and learned doo interpret are ment the prophets apostles and ministers of the church of whom God that is Iesus Christ our Sauior is caried by his word into all parts of the world and wheresoeuer they come they celebrate the praises of God amongst men euen as did the Seraphims of Esaie Esaie 6 3. Manie things besides these may be brought whereby the allegorie betwéene ministers and angels might be amplified but with these few we will content our selues I returne therefore vnto the angels themselues by whole ministerie also I affirme that God gouerneth naturall things For there is no doubt but that the celestiall spheres by their labour are turned about and the maruellous things of nature are brought foorth For which cause it is verie elegantlie written Psal 18. 12. that God himselfe is carried vpon the Cherubims And the scriptures testifie these diuine spirits to be of such woorthinesse and excellencie Ezec. 1 18. that it setteth them out vnto vs not onelie with wings but also full of eies that is to saie that they execute the office committed to them by God both wiselie and spéedilie which two things are most woorthilie commended in ministers and ambassadors For then they rightlie execute their office if they ioine celeritie with wisedome And thus much shall suffice of Cherubims In Gen. 13 verse 19. 35 But now let vs sée somewhat concerning this word Teraphim Some will haue it that they were instruments for marking out of times What is ment by Teraphim or else of regions stations and degrées of stars whereby afterward by the science of Astrologie men might prognosticate of the euents to come But this is not much allowed for they were rather images as in the historie of Dauid is manifestlie séene when as Michol the daughter of Saule 1. Sa. 19 13. placed a Teraphim in the bed and feined Dauid to be there laid whom notwithstanding she had priuilie sent awaie But it had béene no likelie waie for the deuising of a lie vnles Teraphims had béene of humane shape Wherefore it is said by others that they be images so made by the obseruation of the stars as they be able to make answer and giue out oracles when they are consulted withall Of which opinion among others is Aben-Ezra But against this opinion it séemeth that that may be obiected which is pronounced in the psalme concerning idols A mouth they haue Psal 115 7. and speake not But if so be they answer How shall this take place In the verie same psalme the question is answered They speake not in their throte bicause in verie déed men do speake by a naturall power of life through an arterie procéeding from the lights The diuell speaketh in idols But in these kind of images not the life but the diuell speaketh Wherefore the Iewes otherwise ouerwhelmed or drowned in these kind of superstitions doo shew that the witches did sacrifice some child whom they knew to be a first borne whose head being cut off they imbalme with salt and spices that it may remaine vncorrupt vnder whose toong they put a plate of gold whereon they set the name of an vncleane spirit which they inuocate setting vp lights they worship this mischéeuous head and aske counsell of it and from thence haue answers the diuell moouing the toong thereof In Zacharie it is said Zacha. 10 2 Teraphim in the scriptures taken in ill part Ose 5 14. that the Teraphims did speake lies And maruell not that it is written in Osea that the people séeme to be left without Ephod and Teraphim as thought it perteined vnto God that Teraphim should be worshipped euen as the Ephod was For this is not true for Teraphim in the holie scriptures is alwaies taken in the woorse part But there the meaning is that the people of God should be scattered and afflicted so as neither they might reteine the true worshipping of God neither should they be at leisure to worship idols Ephod in that place may be referred to good religion and Teraphim vnto wicked neither of which two those that be in captiuitie and affliction will reteine But I maruell how some dare be so bold to saie that Laban did not worship such kind of Teraphim or images Gen. 31 30. when as he plainlie saith that they were his gods I am of the mind that he worshipped togither both God and idols For it is verie likelie that he had recourse to the idolatrie of the inhabitants of Mesopotamia and he reteined somewhat of those things which perhaps his father Nachor taught as touching the true God Although that Nachor also was an idolater as it is thought of the Iewes not vnlike to be true Num. 23 4. as was Balaam the soothsaier which saith that he was called by Balac out of the verie same countrie But this onelie will I saie as touching idolatrie and the indeuour about images and idols whereby things to come might be knowne that these things began of a curiositie Curiositie of knowing things to come was the cause of idolatrie
common saieng that they which commit so great wickednesse cannot be quiet in mind Cicero Wherefore Cicero in his oration for Roscius saith that certeine yoong men of Terracina which were accused of murthering their father were by this meanes quit bicause in the morning they were found asléepe For the iudges thought that they could not sléepe which had committed so heinous a crime Domitian also Domitian which slue his brother Titus was killed by the vengeance of God And in like maner Bassianus Caracalla Carracalla when he had destroied his brother Geta. And that we ouerpasse not Abimelech Abimelech God sent an euill spirit betwéene him and the princes of the Sichemits Iudg. 9. and either partie was taken with a certeine furie so that in the end one of them destroied another Of Sword-plaie 10 Whereas God by most weightie words pronounced that mans blood should not be shed In 2. Sam. 2 verse 12. this in the sword-plaie among the ancient Romans was held for a game Fighting by sword-plaie is reprehended which deuise of theirs cannot by anie meanes be excused L. Florus saith that D. Iunius Brutus at the funerall of his father exhibited for a shew 22. couple of sword-plaiers This forsooth was to purge his fathers soule by sacrifice or rather to appease the diuell But verie excellent was that saieng of Theodosius the emperour For when the people in the Theatre made petition to him to haue sword-plaiers hée answered that A godlie prince not onelie ought to reigne with clemencie but ought also to behold games which be without crueltie And at Athens when the people had determined to haue a publike shew of sword-plaiers bicause the same was a custome among the barbarous Demonax answered that the altar of mercie was first to be subuerted before so great a crueltie should be openlie receiued Augustine in his sixt booke of confessions the ninth chapter saith that his friend Alypius otherwise a good man being at Rome had his mind woonderfullie delighted with sword-plaiers and did gladlie féed his eies with humane bloud But what pleasure could be therein Was it to sée men die valiantlie No this was not true fortitude for that hath consideration of the place and time But this was to be vtterlie mad and lauish of their life Seneca in his first booke De tranquillitate and tenth chapter saith that Cicero writeth that those sword-plaiers were hated of the people which would desire life of him of whom they were ouercome and that the people liked them which make a shew that they can contemne death Howbeit this was not the part of men but rather of beasts 1. Sam. 2 11 Therefore both Abner and Ioab were to be reprooued which so caused their soldiers to kill one an other But there is yet an other kind of sword-plaie farre more wicked For there be some which prouoke learned men to contention about the weightiest points of our religion not for the truth sake but for the desire of contention There is exclaming contending and breaking of charitie And the common multitude dooth so often change as it cannot tell now what it ought to beléeue This of all other is the worst kind of sword-plaie Indéed I diswallow not moderate conference of religion but I reprehend chiding and clamors about hidden and secret matters VVhether it be lawfull for anie man to kill himselfe In. 1. Sam. 31 11. 11 Now must I discusse a question which I hope will not be vnprofitable whether it he lawfull for anie man to kill himselfe And least I should be ouer long Death in it owne nature is euill first I saie that death of it owne nature is euill for God threatneth the same and doth cast it vpon vs as a punishment Moreouer it is put as contrarie vnto life which we doubt not but is good verse 26. And Paule in the first to the Corinthians the 15. chapter calleth it the enimie of God The last enimie saith he that shal be destroied is death The same thing if néed were I might prooue by other reasons But now I onelie aske this If death be euill whie is it sometime wished for for nothing can be desired but hath some consideration of good But thou wilt saie that euen this hath then some consideration of good when men are thereby deliuered from the gréeuous euils which they thinke that either they be not able to beare or that in abiding of them they shal be gréeuouslie troubled or else when by the same they obteine some notable good thing Wherefore though it sometime appéere lawfull to wish death for anie of these yet is it a doubt whether one may kill himselfe for those things Now will I intreate of that matter But I speake nothing héere of them which slaie themselues through phrensie and madnesse For albeit that those men may be condemned for other sinnes which they commited when they were whole yet it may rather séeme héere that they should be pittied For they haue no frée choise of things as it is written in the 15. cause question 2. in the chapter Insanientes Neither will I dispute of them which by chance being otherwise occupied happen into their death against their will That it is not lawfull for a man to kill himselfe Arguments out of the scriptures And we will vse this proposition It is not lawfull for one to kill himselfe for anie of those things which I haue shewed This I prooue by the lawe of God by that lawe I meane which was made long before Moses was borne For in the ninth chapter of Genesis thus God spake after the floud Your bloud will I require at your hands at the hand of man at the hand of his neighbour and at the hand of beasts Looke In Gen. 9 5. At your hands he saith that is if one shall kill himselfe In the lawe of Moses thus it is written Thou shalt not kill Exo. 20 13. And that is spoken in generall not onelie against killing of an other but that vndoubtedlie thou shouldest not kill thine owne selfe Moreouer there is ingraffed in euerie man a certeine louing affection by nature that euerie man desireth to haue his owne life preserued and defended He that procureth death to himselfe fighteth against God the author of nature Besides this life is the gift of God therefore it cannot be spilt without hainous offense And he that slaieth himselfe dooth iniurie to mankind and to the common societie of men for he taketh awaie a citizen from the Common-weale Adde withall that neither the prophets nor the apostles nor patriarchs would at anie time kill themselues Iob when he was miserablie afflicted Iob. 17 15. Matth. 10 16 23. My Soule saith he hath wished to perish and die yet did he neuer slaie himselfe Christ sent out his apostles as shéepe among woolâ—es yet he had them flie out of one citie into an other but not to kill themselues And
mind will be the lesse by this alteration of persons thou shalt perceiue how greatlie thou art infected with the loue of thy selfe Also for the retaining of charitie it furthereth to call verie often to mind that the whole lawe is fulfilled thereby It helpeth forward also to repeate in our memorie how manie and how great debts we our selues are bound to performe And hereof let vs not be forgetfull that in departing from charitie we shall be nothing 11 By these and such other like means there is a great helpe for the kéeping and preseruing of charitie towards our neighbours although the same procéed from the méere liberalitie of God Of this charitie spake Paule in the twelfe chapter of the first to the Corinthians 1. Cor. 12 13. And I will yet shew you a more excellent waie It is all one as if he had said I sée you are possessed with a certeine desire to excell other now will I shew you the waie the same is charitie which as concerning the word hath affinitie with fauour and with loue What difference is betweene fauour loue and charitie The abiding place of charitie From the which neuerthelesse it so differeth as fauour is the meaner and lesser affect and loue is the more vehement affect But charitie is appointed to be where a certeine knitting togither and néere fréendship happeneth betwéene the parties So as we call that charitie which is towards parents towards the countrie and towards kindred which selfe thing is verie correspondent to christian loue For all we which are beléeuers haue one father which is God and one brother the first begotten which is Christ wherefore we be knit togither with a most néere fréendship Now that we knowe what the word meaneth there resteth that wée declare somewhat although rudelie Aristotle of the nature thereof Aristotle in his Ethiks taught manie things concerning fréendship and in his Rhetorikes he intreated at large concerning the same And in effect his iudgement is that to loue a man consisteth in this Wherein loue consisteth namelie that when we wish well vnto him then we doo well vnto him and that for himselfe not for our owne sake Here dooth humane wisdome staie but christian godlinesse is lifted higher For such a one both willeth well dooth well vnto his neighbour and not for his owne proper commoditie but for God and Christ his sake bicause he knoweth that his neighbour is created by God the father and is redéemed by the bloud of Christ The definition of charitie Let charitie then be thus defined that It is a power inspired into our minds by the heauenlie spirit whereby we wish well vnto our neighbours and doo good vnto them according to our power and that for God and Christ his sake Augustine 12 Augustine in his 29. Epistle vnto Ierom saith that This knowledge he hath of vertue that it is charitie to loue those things that ought to be beloued And the same he saith is greater in some but lesse in other some and in some none at all But the most perfect charitie wherevnto nothing can be added must not be ascribed vnto anie while we liue in this world And he addeth that there may be somewhat added thereto while we liue here bicause somewhat is wanting therevnto which dooth testifie both the fault and imperfection thereof and thereby it cōmeth to passe as he saith Psal 14 2. that There is not a man that dooth good and sinneth not 1. Ioh. 1 10. And if we shall saie that we haue no sinne we deceiue our selues and the truth is not in vs. And it is written of Dauid Psal 143 3. Enter not into iudgement with thy seruant And we saie all in the Lords praier Forgiue vs our trespasses Mat. 6 12. It appeareth therefore that this man of God ascribeth perfect charitie to no man in this life nay rather there is somewhat euer to be added therevnto so long as we liue which declareth both the corruption and imperfection thereof The verie same we may assure our selues to be in all the good woorkes that we doo But it must be considered that those things which be spoken of Paule concerning charitie and the definition which we haue brought doo perteine vnto that charitie which we haue towards our neighbour And when he commendeth that loue he by an Antithesis condemneth hatred factions disagréements and finallie all sinnes which are contrarie vnto the same Why Paule called charitie an excellent way Vpon good consideration he calleth the waie thereof excellent bicause thereby we ought to doo well vnto the wicked though they be vngratefull and vnwilling in the amending of whom godlie men for reward and good will doo suffer hatred and persecutions 13 Now In Rom. 9 3. at the beginning as touching the degrées in charitie oftentimes the kindred of the flesh is the cause of louing our neighbour and that according vnto charitie Paule saith vnto Timothie 1. Tim. 5 8. He that hath not a care of his owne and especiallie of his familie renounceth his faith and is woorse than an infidell bicause vnder pretence of religion he liueth woorse than infidels who by the onlie guide of nature shew beneuolence towards their owne kindred and prouide necessarie things for them So then we must iudge that the ioining of flesh and kindred is giuen vnto vs by God for to stir vs vp vnto charitie not to haue respect vnto those things as our owne but as ioined vnto vs by God For otherwise there is none that shall make a choise vnto himselfe of parents brothers or countrie We ought therefore to care for those things which be giuen vnto vs by God and not to spend our labour after our owne pleasure without making of choise Not but that we ought to extend our good will and charitie vpon all men whatsoeuer they be but now we onelie speake of the degrées and shew of the ordinarie and vsuall charitie where we ought to beginne vnlesse some other occasion drawe vs to that which is more néedfull In Rom. 10 verse 2. 14 Howbeit séeing Paule séemeth to be mooued with a desire and good will towards the Iewes for the zeale that they had without knowledge there ariseth a question whether anie sins may so please vs as of them we should take a delight or that therefore should be ingendered anie good will We must put a difference betwéene sinnes A distinction of sinnes For there are certeine grosse and vnmeasurable sinnes which all men vnderstand to be sinnes And there be other sinnes which although they be condemned before GOD and are sinnes in verie déed for that they be committed by men not regenerate who be as yet euill trées neither direct they their works vnto God as they ought to doo yet are they morallie good Wherefore if we meane of grosse sinnes and speake of sinnes properlie and truelie as they are of their owne nature then
merits but for his mercie Wherfore it is written in the 103. psalme Which crowneth thee in mercie and compassions bicause It is he that worketh in vs both to will and also to performe Phil. 2 13. The apostle had said before Worke your saluation with feare and trembling afterward least we should attribute this thing vnto our selues verse 12. he saith that God worketh these things in vs and that not for our merits but according to his owne good pleasure And in the same booke the eight chapter he saith that There is no small ambiguitie how eternall life is rendred vnto good works For the scripture saith that Euerie man shall haue according to his works 2. Cor. 5 10. Psal 62 12. Rom. 6 23. Rom. 4 4. And yet on the other side Paule calleth grace eternall life But the propertie of grace is to be rendred fréelie Paule also saith Vnto him which worketh not the reward is not imputed according to det but according to grace And he saith moreouer Rom. 11 6. Rom. 11 5. that Grace if it be of works is not grace Againe that The remnants through the election of grace shall be saued Againe vnto the Ephesians Ephes 2 8. By grace ye are saued through faith and that not of your selues Againe Not of works least anie man should glorie Ibidem 9. This doubt saith Augustine cannot otherwise be dissolued An vpright and holie life is grace How eternall life is rendred vnto works Good works are giuen by grace therfore eternall life is giuen by grace Iam 2 13. vnlesse we grant that an vpright and holie life is grace for so either saieng may take place for eternall life is rendred vnto works But bicause works are fréelie giuen vs of God therefore also is eternall life called grace And in his booke De correctione gratia the 13. chapter he saith that Iames writeth that iudgement shall be without mercie vnto him which sheweth not mercie By which words saith he appéereth that they which liue well shall in the last iudgement be iudged with mercie they which haue liued wickedlie shall be iudged without mercie And if that in iudgment we haue néed of mercie then is it not now doone for merits And in the same sense he alledgeth the mother of the Machabeis who as it is written in the second booke and seuenth chapter thus speaketh vnto hir sonne verse 29. The daie of iudgement is called mercie Prou. 20 9. That I may in that mercie receiue thee with thy brethren in which place she calleth the daie of iudgement mercie And vndoubtedlie when we shall come before the iudgement seate of God who shall boast that he hath a chast hart Or who shall boast that he hath a cleane hart That we shall haue need of mercie in the daie of iudgement Psal 32. Iam. 1 17. Wherfore mercie is there néedfull also whereby he may be made blessed vnto whom the Lord hath not imputed sinne 17 The same father in his 105. epistle to Sistus when the apostle had said The stipend of sinne is death who would not iudge that he should most aptlie and consequentlie haue added But the stipend of righteousnes is eternall life And it is true bicause euen as to the merit of sinne death is rendred for a stipend so also vnto the merit of righteousnes eternall life is rendred as a stipend But the blessed apostle most vigilantly warring against pride when he had said that the stipend of sinne is death least mans righteousnes should aduance it selfe said not contrariwise that the stipend of righteousnes is eternall life But the grace of God saith he is eternall life But it is not sufficient to thinke that these things are spoken for humilitie and moderation sake for the matter is so in verie déed For our works receiue not eternall life for a iust and deserued stipend and therfore he saith that mans righteousnesse is pride and which in name onelie is called righteousnes But that ought to be true righteousnesse vnto which eternall life is due which righteousnes if it be not of thée then is it from aboue Eternall life is the stipend of righteousnes but vnto man it is grace If righteousnes were of our owne selues we should haue eternall life as a dutie descending from the father of lights Wherefore O man if thou shalt receiue eternall life it is indéed the stipend of righteousnes but vnto thée it is grace vnto whom also euen righteousnes is grace for it should be rendered vnto thée as a debt if the righteousnes vnto whom it is due were of thy selfe By all these things it is gathered that with Augustine eternall life is therefore called grace bicause the works which go before it are giuen fréelie Further he confesseth that in the last iudgement when God shall reward these things we shall haue néed of mercie and compassion and that also we haue alwaies néed of mercie that our sinnes should not be imputed vnto vs. Lastlie that eternall life although that it may be the stipend of righteousnes being taken by it selfe yet vnto vs it is grace partlie bicause it is not of our selues and partlie also bicause it is vnperfect Hilarius in like maner writeth vpon the 50. Hilarius psalme My hope is in the mercie of God for euer and euer world without end For the works of righteousnes are not sufficient vnto the merit of perfect blessednes vnles in this will of righteousnes the mercie of God impute not the faults of humane changings and motions Ierom. Also Ierom vpon Esaie the 46. chapter If we should consider our owne merits we must néeds despaire Both we and our aduersaries grant that good works are giuen through grace but yet not after one sort Our aduersaries and we contend not whether by the grace of GOD good works are giuen to the regenerate although euen in this also we doo not vtterlie agrée with them For they thinke that it lieth in our power to receiue good works when they are offered but we saie that it is néedfull for our will to be changed by the grace and spirit of God otherwise as touching this point we cannot imbrace the gifts of God 18 But there is another thing about which there is at this daie a more weightie controuersie They that defend merits saie that good works are sufficient to obteine eternall life They which defend merits doo thinke that the good works which are giuen of God vnto men are sufficient vnto eternall life which thing we vtterlie denie And that maketh verie much on our side which a little before we alledged out of Augustine that in the last iudgement we shall néed the mercie of God not onelie bicause good works were giuen of him fréelie but bicause also that when the iust iudge shall sit in his throne no man can boast that he hath a chast hart or that he is cleane from sinne Wherefore it is néedfull that
most firme most certeine and of assured persuasion that is that it is neuer naked but alwaies draweth with it manie and sundrie motions of the mind An assured persuasion is not naked but draweth with it other motions of the mind For experience dailie vse teacheth that in things ciuill a man being well and fullie persuaded of pleasant promises is filled with confidence reioiseth sheweth a merie countenance is glad and pleasant and cleaueth vnto him that made the promise that he maie by all meanes allow him but contrariewise when he beléeueth not the persuasion he laugheth at it neglecteth and contemneth it or waxeth cold and bendeth the brow Wherefore it can neuer be that he which beléeueth in verie déede can want such affections which are accustomed to followe a full and strong persuasion And therefore those that are the pure professors of the Gospell doo iustlie affirme that To beleeue hath a verie great coniunction with the action Vnto faith is ioined an assured confidence or with the motion of confidence hope and such like affections but most of all with the sincere and firme affiance which the same alwaies draweth with it Whereby it commeth to passe that in the holie scriptures promises are made both to faith and to trust Hab 2 4. Psal 22 5. Promises are in the scriptures giuen both vnto faith and vnto confidence Rom. 8 37. Esai 28 16. Iohn 3 36. Rom. 3 28. Psal 2 12. Esai 26 3. Rom. 5 5. Titus 3 7. For euen as it is said The iust man liueth by faith also He which beleeueth in him shall not be confounded and in the new testament He which beleeueth in the sonne hath eternall life againe We thinke that a man is iustified by faith Euen so is it written in the Psalme Blessed are all they which put their trust in him and in Esaie the. 26. chapter He shall keepe peace bicause they trusted in him and in the new testament Hope confoundeth not to Titus also the .3 chapter That we maie be heires according to the hope of eternall life Although in the old testament we doo find the promises are oftener made vnto hope than vnto faith yet in the new testament it is contrariwise Why in the old testament is often expressed hope and trust and in the new testament faith the reason whereof maie be this because in the old time the Hebrues erred not in beléeuing that there was but one God naie rather they professed the worshipping of him onelie But this was not well amongst them that they had not a liuelie faith which draweth with it a trust otherwise they had by education conceiued either a certeine opinion or else a certeine knowledge and therefore vnto this the scripture exhorteth them to beléeue trulie and effectuallie which was expressed by the effect vnder the name of trust But in the new testament they erred in the meaning both the Gentiles which were worshippers of idols and of manie gods and also the Iewes as touching the conditions of Messias for they looked that he should come in glorious pompe like a king and magnificall in worldlie empire Wherefore faith was oftentimes beaten into them whereby they might obteine the promises of God for it was verie necessarie that they should rightlie be instructed of the chéefe point of the thing that they should beléeue 3 And of this Hebrue verbe Aman is deriued this noune Emunah which signifieth Faith Faith somtimes signifieth a constancie in words and promises 1. Cor. 1 9. 10 13. 1. Cor. 1 18. 1. Thes 5 24 Psa 111 7. Rom. 3 3. and it sometimes signifieth Certeintie and constancie of words and promises Wherefore God is oftentimes in the holie scriptures called faithfull and his workes are called faithfull because they be firme and doo constantlie continue and we read in the epistle to the Romanes What if some of them haue not beleeued Hath their incredulitie made vaine the faith of God Yea and this Latin word Fides that is Faith if we maie beléeue Cicero is deriued of Fio because that thing is doone in déed which was spoken And sometimes it signifieth the assent of our mind whereby we receiue words which are set foorth vnto vs as it is said of Abraham He beleeued God Gen. 15 6. and it was imputed vnto him for righteousnes And for so much as in this discourse How faith is taken in this discourse The definition of faith we take faith now after this maner it shall not be from the purpose to define what faith is Wherfore Faith is a firme and an assured assent of the mind vnto the words of God which assent is inspired by the holie ghost vnto the saluation of the beléeuers And therefore it consisteth in the mind and is occupied about the words of God from whence we haue the matter therof Of the forme also we néed not to doubt because it is defined to be an assent The efficient cause is set downe to be the inspiration of the holie ghost And the end is declared in the last place when as we saie that this assent is inspired of the holie ghost to the saluation of the beléeuers Not much vnlike vnto this definition are those things which be written concerning faith in the epistle vnto the Hebrues the .11 chapter Hebr. 11 1. The definition of faith in the .11 to the Hebrues is declared namelie that Faith is a substance of things to be hoped for and an argument of things that appeere not Where that which the Latine interpretours haue turned Substantia that is Substance in Gréeke is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which word Budaeus most learnedlie turneth in his commentaries Boldnesse strength or valiantnes of mind What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and it is deriued of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to Sustaine to receiue not to giue place vnto one that rusheth vpon a man Hereof a soldiour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Trustie and turneth not his backe vnto his enimies but goeth against them and resisteth them In beleeuing we haue need of strength And vndoutedlie in beléeuing we haue néed of this strength patience by reason of the great fight of which we haue there experience For we must resist the flesh we must ouercome reason which verie much striueth against faith we must also resist the condemnation of our owne conscience sinne and the wrath of God and there are manie things besides by which a fathfull assent is both letted and assaulted Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance and those things that are hoped for are verie well compared togither betwéene them selues For God promiseth resurrection but yet vnto the dead he promiseth eternall life but yet vnto them that are rotten he calleth them blessed but yet those which abundantlie thirst and hunger and are on euerie side oppressed he pronounceth men to be iustified but yet such as are couered with
life and matrimonie might after a sort be called counsels in this sense I meane that one and the same state is not conuenient for all sorts of men So then according as we shall perceiue either the one or the other of these to be fit for anie man that we must counsell him vnto Wherefore Paule said that he hath no precept whereby he should comprise and constreine all men but I giue counsell saith he namelie that euerie man take hold of that which shall be profitable for himselfe Further if thou shalt particularlie haue respect vnto men which burne in lust and be not continent these haue commandement to marrie and it is not in their libertie choise to liue a sole life So as it cannot properlie be called counsell in respect of them as though the matter were put in their power and choise And againe they which haue the gift of sole life and are in the same state and vocation and doo well perceiue themselues to doo better without matrimonie and sée that their sole life may stand them in great sted to aduance the glorie of God they should sinne by refusing of that state for they ought to followe the example of Paule But we in no wise admit this doctrine of counsels by which these men reckon manie of the commandements of God among counsels such as are the forbidding to reuenge iniuries Rom. 12 19 the turning of our chéeke vnto him that striketh vs Matth. 5 39. the letting go of our cloke and coate to him that will take it and such other like things For these be commandements of God whereof the Lord hath pronounced that he who shall breake the least of them shall not inherite the kingdome of heauen Also he said Ibidem 20 Vnlesse your righteousnesse shall more abound than the righteousnesse of the Scribes and Pharises ye shall not enter into the kingdome of heauen But it will not abound vnles we so vnderstand the lawe as Christ hath interpreted it As touching the widowe which offered with others Luke 21 1. To the fourth concerning the oblation of the widow we answer that she might not haue béene constrained by the iudgement of man to haue powred out all hir substance in that offering But God who had giuen hir strength before hand that she should be content to make so great an offering and knew right well how much she was able to giue would haue accused hir by his owne iudgement vnlesse she had offered according to the strength wherwith hir mind was prepared To the fift As touching satisfactions we passe not much what they saie séeing we vnderstand that those were altogither vaine and superfluous yea and contumelious against Christ for they séemed therefore to be vsed as though that Christ had not aboundantlie satisfied for vs. But if that by satisfieng they vnderstand a man to approue himselfe vnto God according as I haue aboue declared we well allow of the word but it will not serue their purpose For to satisfie God in that sort is to render vnto him those things which we doo owe vnto him To the sixt That which lastlie they brought out of the epistle to the Romans Rom. 1 35. namelie that the apostle saith We haue more than ouercome it is so friuolous as I thinke it scarse worth the answering For there Paule onelie sheweth the large and plentifull victorie which the Lord giueth vnto his people against temptations Looke part 2. place 15. 10 But bicause there be certeine places not to be ouerskipped which séeme to be against our assertion wherin we affirmed that in the works of godlie men there is a great want The scriptures seeme to affirme that we in this life may be perfect Deut. 18. 13 Gen. 17 1. Matt. 5 48. 2. Co. 13 11 Col. 1 28. séeing in the scriptures they be called vnperfect works now will I alledge those places and make answer vnto them We read in Deuteronomie and also in the booke of Genesis Be thou perfect And in the gospell Be ye perfect as your heauenlie father is perfect Vnto the Corinthians From hencefoorth brethren reioise be ye perfect Vnto the Colossians Exhorting euerie man teaching them all wisedome that we may make a perfect man in Christ Vnto the Philippians Phil. 2 10. Doo all things without anie murmuring that ye may be blamelesse and pure children of God without spot Vnto the Ephesians Ephes 1 3. Blessed be God and the father of our Lord Iesus Christ which hath blessed vs with all spirituall blessing in heauenlie things that we should be holie and without blame before him And in that epistle it is written of the church that Christ clensed the same Ephe. 5 26. to the intent he might make it vnto himselfe a glorious church hauing neither spot nor wrinkle that it may be holie and without blame c. And Peter exhorteth 1. Pet. 1. 15. that we should be holie and without blame in our conuersation bicause it is written Be ye holie for I am holie And Dauid saith I shall be vnrebukeable before him Psal 18 24. and 119 1. And againe Blessed are they that are vndefiled in the waie Which testimonies séeme to tend vnto this namelie that we should not thinke our perfection to be without hope of recouerie in this life Augustine in a litle booke of his Augustine intituled De iustitia Christi against Coelestinus that is in the seuenth tome obiecteth all these testimonies against himselfe and answereth by these points He will in these places that certeine things be so spoken as they may be exhortations by the which we are stirred vp to walke perfectlie But in lawes and admonitions it is not required that we should performe so much as is persuaded but there is shewed how farre we ought to indeuour as now it hath béene said touching the precept which is giuen vnto vs for the louing of God with all the hart with all the mind and with all the strength An other chéefe point is that manie of these things doo shew not what maner of persons we be now but such as we shall become in the end when this life hath runne his course for then we shall be perfect when we shall be throughlie come to the place whither we tend The third point is that by vnblameable and perfect persons he vnderstandeth them which be without damnable crimes and such should they be that are chosen ministers of the church After which sort it is written that manie of the saints haue béene perfect How some saints are said to haue beene perfect in this life not as though they committed not some sinnes which is an vnpossible thing in this life but bicause they led their life without dooing of the damnable and the grosser sinnes Wherefore although they were innocent after this maner yet with others they were constrained to praie Forgiue vs Lord our trespasses Matt. 6 12. Lastlie he
in themselues as sometime they haue which may further the preseruation of mens life and the true saluation of them Wherefore séeing other faculties and sciences haue taken manie thinges from the scripture and it nothing at all from others it is by all manner of right called most aunciēt Which also the plainnesse thereof and simplicitie without counterfeiting ioyned with a woonderfull grauitie dooth declare And so auntient are the Histories therein rehearsed that those thinges which be set foorth by other writers being cōpared with them may easilie be perceiued to be doone manie ages after But since all commendation is not to be sought for in antiquitie therefore wee will nowe haue a regarde to the vtilitie thereof and as I hope will shewe that the same is farre more plentifull in the holy scriptures than can euer bee founde any where else What more plentifull fruite I beséech you can men of sober and sound iudgement looke for by the knowledge of worldly thinges when they haue verie perfectlie attained to the same than that some knowledge of almightie God may at the length by the effects thereof lighten mans vnderstanding that by those thinges we may be holpen to sustaine the life of the bodie In these knowledges there cannot bee had or imagined a greater profite But the holy scriptures doe in many places set foorth the naturall works of God and do euerie where teach that God himselfe by his eternall power and singular prouidence is the cause of all those thinges neuer making any mention of nature chance fortune forme priuation elements imaginations * A thing so small as cannot be diuided Atomi concord or discord as the principles of all things No doubt but the knowledge of men is busied in considering the effects of God But how seldome herein is there recourse vnto God himselfe his goodnesse counsel and wisedome Indéed naturall knowledge may séeme to be somewhat curious in searching out the power of thinges and somewhat more subtill and diligent in finding out the secretes of nature But as touching the ende it selfe to wit that God may be truely knowen by the effects and that we may well and Godly vse his creatures if it bee compared with diuinitie it is farre more negligent yea and in a manner blinde and dumbe Finally the holy scriptures doe speake of a certaine notable and woonderfull kinde of the workes of God whereby the powers of nature be ouercome and the accustomed course of things is cut off wherein God both more properlie and more expresly shineth than in the daylie and common succession of thinges which by reason of a continuall vse thereof is become of small estimation And by a word now receiued these thinges are woont to be called myracles for no other cause indéede but that they haue commonly made mortall men to woonder altogether at them But the works of this kinde are kept secret in naturall knowledge For there shall yee neuer reade of that first creation of things of laying the foundations of the worlde of breathing the breath of life by God into the claie of our bodie of the Godheade speaking openly with men Of the sea giuing place vnto men passing through the déepe thereof so as it made walles of water both on the right side and the left for them that passed through Of the standing still of heauen and of staying the perpetuall turnings about thereof from the East to the West Of God to bee made a man of a virgin to be a mother of the raising from life them that were deade and of men gréeued with desperate and incurable diseases to be cured by a woonderfull efficacie of Christ our sauiour These maruelous things without doubt God woulde haue vs to knowe by the holie scriptures least perhappes wee might doubt that all his vertue and power is so spent and consumed in bringing foorth and preseruing of natural things that hée shoulde not be able yet to doe any thing greater and more excellent This kind of doctrine doth not Philosophie teach but onely beholdeth the accustomed course of nature Assuredly it is no small comfort vnto Godly men What fruite the doctrine of prouidence bringeth to vnderstande that God is the prince and authour of nature For since they be the children of God while they consider that all thinges which bee doone are in the hande of their good father they feare the power of no creatures since they know for a certaintie that they are not able to bring vpon them any trouble or sorrow but somuch as God the guide thereof hath decréed to bring vpon them for their saluation This is the singular fruite which is had of the saincts by the knowledge of naturall things But how much more ample is this if they be perswaded with a constant faith that the power of the heauenly father is infinite whereby hée is able still to doe and produce many yea infinite thinges otherwise than they be in the common course of nature Héereby Godly men being incoraged become of an excellent hope euen in aduersitie In perils valiant euen in the crosse it selfe ioyfull of an inuincible courage and altogether without feare when for the trueth of God or the name of Christ they must abide any conflict Héereof sprang that noble spéech of Daniels fellowes Beholde our God whom we worship is mightie to saue vs from the furnace of burning fire and shall plucke vs out of thy hand O king Psal 27. Héereupon did Dauid with an inuincible minde sing The Lorde is my right and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraide Though an hoast of men besieged me yet shall not my heart bee afraide though there rose vp warre against mee yet will I put my trust in him And againe Although I shall walke through the valley of the shadowe of death I will feare no euill Psa 23. 3. Finallie by this meanes did Paul saie Rom. 8. 34. Who shall separate vs from the loue of God shall afflictions shall penurie shall persecutions shall hunger shall nakednesse shall perill shall the sworde As it is written For thy sake wee are deliuered to the death all the daie long wee are accounted as sheepe appointed to the slaughter but in al these things we ouercome through him that loueth vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor anie other creature shall bee able to separate vs from the loue of God which is Christ Iesus our Lord. Such things doe the children of God taught by the holie Scriptures pronounce with true boasting that GOD suffereth not nature as the wise men of the worlde teach to goe forwarde according to those lawes which hee at the verie beginning appointed thereunto but that he directeth tempereth and ruleth al thinges at euerie instant according to his owne pleasure that he
GOD and that ye be of one mind with me louing and friendlie Why then should I be afraid in this learned companie of yours but friendlie graue but yet welwilling seuere but yet courteous holy but yet bounteous to exercise that office which I haue not taken vppon me but you haue called me vnto Wherefore I am not driuen from this function for happening of it vnto me vppon the sudden or vnlooked for and thinking of other matters and intending other occasions not because manie abroad take it vppon them and therefore may séeme superfluous finallie not because it is ioyned with a burden which my strength is not able to sustaine nay rather for all these causes I am much the rather incouraged the more pricked foreward and the more rauished to bend my selfe wholie vnto this labour And to doe the same besides the Argumentes nowe alleaged both the woorthinesse and profite of the thinges to be handled dooth mightilie drawe me hereunto ought earnestly also to prouoke you to be manie times present Which two thinges should be commended of me more at large if ye had not oftentimes heard them more plainlie and eloquentlie declared by good godlie men than can be set foorth and pronounced by my barren and base kinde of vtterance Yet that I faile not in my duetie in running through the chiefe pointes I will rather take a taste than séeme to haue spoken thereof And that I speake not confusedlie but in order I think it méete to beginne at the definition A definition of diuinitie Wherefore I iudge that Diuinitie is a doctrine in déede not agréeable to our mindes not by the light of nature but by the brightnesse of faith whereby is both learned and taught in the Church out of the holie scriptures a certaine assured knowledge aswell of the wisedome as of the will of God And it is found to be of that nature and propertie that like vnto gold and pretious stones the oftener they be vsed handled with the handes the more they shine by handling and considering it yéeldeth foorth more shining beames of his brightnesse and euen as a liuelie water which not onelie quencheth the thirst but also springeth vp euen vnto eternall life and as that which the more it is mooued and drawen the clearer and swéeter it is made and euen as the fire A similitude which the more it is blowen stirred the greater and more cleare flames it giueth foorth Neither are we to thinke that these similitudes are rashlie applyed to this purpose since in the holy scriptures the wordes of God and sound doctrine are woont to be compared vnto pretious stones gold and siluer and also vnto liuelie water and to burning fire and that for iust cause For euen as these among men are preferred before other thinges euen by the testimonie of Pindarus who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water is the best thing So the scriptures of GOD excell all mens learning and sciences Other writinges in déede doe also describe the workes of God yet such as are perceiued to indure by the continuall course of nature but those doe set foorth his maruelous actes because they excéede all the power of nature they are commonlie called miracles And they are declared least perhappes we should suspect that God in the producing and preseruing of naturall thinges had so spent all his power and might as he can doe nothing more nor make anie thing more excellent which in trueth is not so for God hath infinite power so that there is nothing in nature so firme stedfast and strong which cannot by him be turned vpside downe be directed to a contrarie purpose than it was instituted at the beginning Which bringeth no small consolation to godlie men For they being admonished by the holie scriptures vnderstand that all thinges are in the hand of their good father and that there can be no griefe or trouble brought vppon them but so much as GOD the gouernour of all thinges hath decréed to doe vnto them for their saluation Hereby are we made of a constant minde in aduersities of good courage in perils and in the crosse it selfe ioyfull of an inuincible minde and altogether vnfearefull when we must enter into conflictes for the name of Christ Hereof arose that noble spéech of Daniels fellowes Dan 3. 17. Behold the God whome we woorship is able to deliuer vs out out of the furnace of burning fire and out of thy hand O king Hereof Dauid with an inuincible minde sang Psal 27. 1. The Lord is my light and my saluation whome shall I feare The Lord is the strength of my life of whome shall I be afraid Though an host of men laid siege against me yet shall not my heart be afraid and though there rose vp warre against me yet will I put my trust in him And in an other place Psal â—3 3. If I shall walke through the vallie of the shadowe of death I will feare no euill And finallie hereuppon Paul the notable Apostle of Christ and most famous defendor and publisher of the Gospell Who saith he shall separate vs from the loue of God shall affliction penurie persecution Rom. 8. 30. hunger nakednesse perill the sword As it is written For thy sake haue we bin slaine all the day long we haue bin counted as sheepe appointed to the slaughter but in all those thinges we ouercome for his sake that loued vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor to come nor height nor depth nor anie other creature can separate vs from the loue of GOD which is in Christ Iesu our Lord. Verilie such thinges doe the children of GOD with true boasting pronounce being taught by the holy scriptures as they that know which haue heard and beléeue the holy scriptures that God their good father dooth gouerne direct moderate and order all thinges euerie moment at his owne pleasure and when he shall thinke good dooth manie thinges besides the course of nature taking from wild beastes their sauagenesse and crueltie naturallie bread in them from fiers the power of burning from the sunne and starres their natural light from hostes of men their strength from the windes their violence and from the sea the vehemencie of waues stormes And contrariwise by punishing the wise men with madnesse by striking a feare into the mightie by inspiring the ignorant with learning the infantes with eloquence and the weake ones with most puissant strength They which know and stedfastlie beléeue those thinges in the holy scriptures doe dwel in a house founded vppon a most strong rock which by no inundation of raine flouds stormes or tempestes of weather can be ouerthrowen TO THE MOST RENOWMED Princes Elizabeth by the grace of God Queene of England France and Ireland Grace and euerlasting happinesse from God the Father through Iesus Christ our Sauiour THat the whole worlde most